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On this page of the Codex Laud telluric vagina has a dead man back to Mictlan, the realm of the dead. The entrance to Mictlan has teeth and strong jaws, and also resemble those of a lizard or snake, the god / goddess Tlaltecuhtli, also called the monster of the earth. Tecpatl below shows a knife, which emphasizes the idea of sacrifice that is associated with the toothed vagina and the god / goddess Tlaltecuhtli.

This is an introduction article on the symbolism of the toothed vagina in the field of Mesoamerican worldview. It records a reading of ethnographic, archaeological and epigraphic, to examine the conceptual structures inherent to the above image. The subject has been scarcely investigated, which shows the limitations of the studies on sexuality in this great cultural topic.

An image of ecumenical outreach

Various anthropological studies have documented the presence of mythical symbolism of the toothed vagina at different times and geographies. The dynamics inherent in the field of this symbol implies multiple significant reinterpretations. Of course, this observation is relevant to the Mesoamerican worldview as expressive function symbols as condensations corresponding to the inner world (the psyche apparatus) and manifest themselves in social values.

To understand the complexity of the symbolic spectrum of the toothed vagina must transcend the boundaries of anthropological studies and the literature concerning Mesoamerica.

The topic has prompted the attention of researchers of the stature of Mircea Eliade, Roheim, Gaston Bachelard, Kardiner, Deveraux and Claude Levi-Strauss, among others, who have examined the wide range of images: from Greek mythology to the tribes Australian and Amazon, from literature to fine arts, and their parallels in the psychoanalytic clinic.

In the nineteenth century, Edward Burnett Tylor, pioneer of anthropology, noted that the study of the toothed vagina amounted to a stumbling block that is often encountered by historians.

Robert Gessain (1957) essay that meets suggestive reflections in examining the ghost of the toothed vagina from the perspective of the psychoanalysis and the mythology, starting from the study that Marie Bonaparte conducted from the work of Edgar Allan Poe, a writer who explains the framework inherent symbolic in the castration..

Gessain proposes that the image of the toothed vagina does not occur in isolation, one part in a clinical context and partly in the fanciful ideas of the body. It raises the possibility of speaking of a syndrome referred to as imaginary projections towards the body analogies (from the viewpoint of the "phallic mother"). In the analysis of mythology by Gessain (in which wrongly claims that the issue of the toothed vagina is unknown in Central America) are evident cognitive crossroads implicit in the image.

In relation to Native American tribes, in the late nineteenth century, the anthropologist Franz Boas established the thematic motif and identified 22 mythical versions in his comparative study on the tsimchian.

It is essential to remember the different approaches of French anthropoligist Claude Levi-Strauss in Mythology. For example, in The Raw and the Cooked (the original French title was Le Cru et le cuit) refers to a Toba-pilaga myth in which the toothed vagina women came from the sky and stole food from the hunters. A story from the Chaco explains that the mythical hero Carancho broke women's vaginal teeth, enabling coupling and consequently human reproduction. Following these clues, Levi-Strauss (1972) supports the "theory of the holes" (anticipated by Sartre in his famous work Being and Nothingness), and in The Naked Man considers that the mythic images of women with toothed vagina should be considered as "survivors of a primitive disorder.